Nathan Chambers

Bio: Nathan Chambers is an academic researcher from Durham University. The author has contributed to research in topics: Narrative & Reading (process). The author has an hindex of 2, co-authored 3 publications receiving 25 citations.

Genesis 1.1 as the first act of creation

Abstract: In contrast to the contemporary trend of reading Gen. 1.1 as either a heading to the chapter or a subordinate clause, this essay argues that the verse can be responsibly read as the first step in t...

Reading Joshua with Augustine and Sommer: Two frameworks for interpreting theophany narratives:

Abstract: In this article, Joshua 5.13-6.5 is used as a test case for looking at possible models for understanding theophany narratives. First, I argue that Benjamin Sommer’s historical model of divine fluid...

Are Saul’s Sons Scapegoats?

Abstract: A number of scholars have praised the work of René Girard as opening a way forward for biblical interpretation. This essay seeks to test the utility of Girard’s theories by applying them to a close reading of 2 Samuel 21:1–14. It concludes that Girard’s work draws attention to certain neglected themes but is unable to account for the narrative of 2 Samuel 21 in its final form.

David G. Firth. Joshua

Abstract: Firth’s Joshua is one of the first volumes in a new series that aims to situate exegetical commentary within the broader context of biblical theology (in a redemptive-historical mode). This is Firth’s second volume on Joshua, having already published The Message of Joshua in 2015.1 Both are excellent, although The Message of Joshua is an exposition with an eye to application while Joshua is a more academic work.This commentary, keeping with the series format, uses the Christian Standard Bible (CSB) as its base text. The thirty-page introduction touches on issues of date and authorship (likely from David’s court), Joshua’s place within the canon (a bridge between the Pentateuch and the Deuteronomistic History, with various intertextual connections to the Latter Prophets and Writings), and genre (highly selective narrated history). Since Joshua is narrated history, one of Firth’s primary goals “is to attend to Joshua’s narrative features on the assumption that doing so will help readers understand it better; if it is better understood, then it can be better proclaimed” (pp. 16–17). Joshua is distinctive in its use of external focalization and anachrony. Together, these narrative techniques mean that readers must wait several chapters to find out if the spies will keep their promise or Rahab or why Gibeon alone tried to make a treaty with Israel. In the introduction, Firth also tackles the “problem of violence” by situating Joshua within the broader story line that begins with the promises to Abraham and within the genre of conquest accounts, where hyperbole is frequent.Before the commentary proper, there is another thirty-page section considering eight “Biblical and Theological Themes” in Joshua. First, Josh 1:6–9 introduces faithfulness and obedience to God’s commands as a central theme. Second, Joshua challenges facile assumptions about the identity of the people of God when, for example, Rahab is incorporated and Achan is separated. Third, the characterization of Joshua informs the presentation of Jesus in the New Testament. Fourth, the land is seen both as God’s gift already given in virtue of God’s promise and as being given through Israel’s possession. Fifth, through Joshua, leadership is depicted as a dialogue between Scripture and life. Sixth, ḥerem is understood in the context of power and government. Fortified cities along with their rulers are placed under ḥerem, marking a definitive break with the Canaanite approach to power. Seventh, rest is depicted in Joshua both as settlement and as the absence of war. The eighth and final theme is the promise of God connected with the themes of land and rest. After considering each theme in the book of Joshua, Firth then considers how each theme is developed further in the Old Testament before being taken up in the New Testament.The rest of the commentary divides Joshua into eighteen distinct episodes, ranging in length from a few verses (8:30–35) to two chapters (e.g., Josh 3–4, 7–8). Each of the eighteen blocks of commentary begins with the full text of the episode from the CSB. Each is followed by a section on “Context,” which relates the episode to the larger context within the book, within the canon, and indicates some the key themes and concerns of the episode. Then follows a section on “Exegesis.” Each episode is commented on, a few verses at a time. Firth periodically comments on different Hebrew terms (printed in Hebrew, always with a translation), but there are no longer Hebrew phrases. In general, text-critical and translation issues are addressed only so far as necessary for the interpretation of the episode. Likewise, historical issues, such as the archaeology of Jericho, are treated in relation to understanding the narrative. Where Firth’s commentary shines is in close readings of the narrative dynamics of Joshua with an eye on theological and ethical implications. Each block ends with a section called “Bridge” that draws together the various themes and implications of the episode and connects them to biblical theology. These reflections are probing and insightful, avoiding the biblical theology by rote into which redemptive historical approaches sometimes stray.Firth’s judgments are judiciously based on the available evidence and I am generally persuaded by his reading of Joshua. My one complaint has more to do with the format of the commentary than its substance. Firth has some significant reflections on central issues in the interpretation of Joshua such as the problem of violence, the historical plausibility of the narrative, and the various modes of divine action. But the format of the commentary means that Firth’s initial comments on the problem of violence, for example, are found in the introduction and are further developed in the section on Biblical and Theological Themes. Then commenting on individual passages, comments are spread across the Context, Exegesis, and Bridge sections. Taken all together, Firth offers a cogent and compelling response without explaining away the problem of violence. But it takes work on the reader’s part to bring the various elements of this response together, a task that is hindered by the absence of any subject index. Thus, this work will be most appreciated by those who can read through it in its entirety as opposed to dipping in here and there. Nevertheless, this is an engaging commentary that I recommend especially to students and pastors as a starting point for working on Joshua.

Finding Christ in the Old Testament Through the Aramaic Memra, Shekinah, and Yeqara of the Targums

Abstract: FINDING CHRIST IN THE OLD TESTAMENT THROUGH THE ARAMAIC MEMRA, SHEKINAH, AND YEQARA OF THE TARGUMS Adam Joseph Howell, Ph.D. The Southern Baptist Theological Seminary, 2015 Chair: Dr. Russell T. Fuller This dissertation seeks to find Christ in the Old Testament by examining the targumic passages in which Memra, Shekinah, or Yeqara occur as God’s agent or manifestation. Chapter 1 demonstrates that scholars view the Memra, Shekinah, and Yeqara as agents for God or manifestations of God even though many scholars reject the notion of Christological implications found in the New Testament appropriation of these terms and concepts. Chapter 2 discusses the close connection between the targumic Memra, Shekinah, and Yeqara and the New Testament by citing clear instances where the New Testament authors appropriated targumic terms and concepts to speak of Jesus. By using targumic terms and concepts, the New Testament authors provided an exegetical method for finding Christ in the Old Testament through Targum. Chapter 3 examines the occurrences of Memra, presenting examples of passages that certainly refer to Christ, do not refer to Christ, and probably refer to Christ. In this chapter, the Memra refers to Christ or probably refers to Christ when the Memra functions as God’s agent, carrying out God’s work in the world. Chapter 4 investigates the occurrences of Shekinah and Yeqara, but under the influence of the New Testament, nearly all of the occurrences of Shekinah, and most occurrences of Yeqara refer to Jesus. Shekinah and Yeqara are delineated into categories of occurrences that refer to God’s manifestation and God’s manifestation with agency. Even though most occurrences of Shekinah and Yeqara refer to Christ, some occurrences of Yeqara are a literal translation of the Hebrew and do not refer to Jesus. Chapter 5 concludes the dissertation by tying several themes together to show the consistency and validity of finding Christ in the Old Testament through Aramaic terms and concepts. This dissertation argues that when the Memra, Shekinah, or Yeqara appear as God’s agent(s) or as manifestations of God, one may find Christ in those Old Testament passages. One may find Christ in these passages because the New Testament authors present Jesus as the premier agent and manifestation of God using targumic terms and

God-images and politics: the contribution of Trinitarian theology

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The Doctrine of Prevenient Grace in the Theology of Jacobus Arminius

Abstract: THE DOCTRINE OF PREVENIENT GRACE IN THE THEOLOGY OF JACOBUS ARMINIUS by Abner F. Hernandez Fernandez

Best Practices Of Online Undergraduate Spiritual Formation At Select Institutions Of Christian Higher Education: A Delphi Study

Abstract: BEST PRACTICES OF ONLINE UNDERGRADUATE SPIRITUAL FORMATION AT SELECT INSTITUTIONS OF CHRISTIAN HIGHER EDUCATION: A DELPHI STUDY Neal Brian Ledbetter, Ph.D. The Southern Baptist Theological Seminary, 2017 Chair: Dr. Hal K. Pettegrew The purpose of this research project was to establish consensus among experts regarding best practices of online undergraduate spiritual formation with a specific focus on the Council for Christian Colleges and Universities (CCCU). Prior to this project, there was no consensus regarding best practices of online spiritual formation at the undergraduate level. Even less research existed with regard to the practices used among CCCU member institutions. Therefore, this project sought to identify the best practices implemented by CCCU member institutions to provide effective spiritual formation in their online undergraduate programs. This project was a mixed methods exploratory sequential design utilizing the Delphi Method. Sixteen expert faculty and administrators teaching in or overseeing Christian ministry departments within CCCU member institutions were enlisted to participate as panelists in this study. Round 1 gathered answers to 16 open-ended questions that were developed based on the CCCU definition of spiritual formation. Round 2 utilized a four-point Likert type scale with panelists evaluating the importance of 78 thematic practices that emerged from round 1. Round 3 utilized a simple agree or disagree dichotomous scale evaluating the importance of the remaining practices to online undergraduate spiritual formation. After three rounds of a Delphi Study with experts in the field of online spiritual formation at the undergraduate level, thirty consensus best practices were identified. Chapter 1 outlines the purpose and driving questions of this project related to best practices of online undergraduate spiritual formation. Chapter 2 reviews the precedent literature regarding the theological and theoretical foundations for Christian education and spiritual formation, as well as reveals a gap in the literature related to undergraduate online spiritual formation among CCCU member institutions. Chapter 3 articulates the design of this project and the use of the Delphi Method. Chapter 4 reveals the findings from each of the three rounds in this Delphi Study. Finally, chapter 5 analyzes and evaluates the findings of this project, including the thirty consensus best practices that were identified and their contribution to precedent literature, educational practice, and advancement of online Christian education.